The Alienist

The Alienist

by Joaquim Maria Machado de Assis

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Overview

A classic work of literature by “the greatest author ever produced in Latin America.” (Susan Sontag)
 
Brilliant physician Simão Bacamarte sacrifices a prestigious career to return home and dedicate himself to the budding field of psychology. Bacamarte opens the first asylum in Brazil hoping to crown himself and his hometown with “imperishable laurels.” But the doctor begins to see signs of insanity in more and more of his neighbors. . . .

With dark humor and sparse prose, The Alienist lets the reader ponder who is really crazy.

***

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Product Details

ISBN-13: 9781612191089
Publisher: Melville House Publishing
Publication date: 09/18/2012
Series: Art of the Novella Series
Sold by: Penguin Random House Publisher Services
Format: NOOK Book
Pages: 96
File size: 929 KB

About the Author

Machado de Assis (1839–1908), was a Brazilian novelist, poet, playwright and short story writer. He is widely regarded as the greatest and most influential writer of Brazilian literature.
 
W.L. Grossman was the first English translator of Machado de Assis. In addition to translating The Alienist, Grossman has also translated the Machado de Assis books, Epitaph of a Small Winner and The Psychiatrist and Other Stories, which is co-translated with Helen Caldwel.

Read an Excerpt

I. How Itaguai Acquired a Madhouse
 
The chronicles of Itaguai relate that in remote times a certain physician of noble birth, Simão Bacamarte, lived there and that he was one of the greatest doctors in all Brazil, Portugal, and the Spains. He had studied for many years in both Padua and Coimbra. When, at the age of thirty-four, he announced his decision to return to Brazil and his home town of Itaguai, the King of Portugal tried to dissuade him; he offered Bacamarte his choice between the Presidency of Coimbra University and the office of Chief Expediter of Government Affairs. The doctor politely declined.
“Science,” he told His Majesty, “is my only office; Itaguai, my universe.”
He took up residence there and dedicated himself to the theory and practice of medicine. He alternated therapy with study and research; he demonstrated theorems with poultices.
In his fortieth year Bacamarte married the widow of a circuit judge. Her name was Dona Evarista da Costa e Mascarenhas, and she was neither beautiful nor charming. One of his uncles, an outspoken man, asked him why he had not selected a more attractive woman. The doctor replied that Dona Evarista enjoyed perfect digestion, excellent eyesight, and normal blood pressure; she had had no serious illnesses and her urinalysis was negative. It was likely she would give him healthy, robust children. If, in addition to her physiological accomplishments, Dona Evarista possessed a face composed of features neither individually pretty nor mutually compatible, he thanked God for it, for he would not be tempted to sacrifice his scientific pursuits to the contemplation of his wife’s attractions.
But Dona Evarista failed to satisfy her husband’s expectations. She produced no robust children and, for that matter, no puny ones either. The scientific temperament is by nature patient; Bacamarte waited three, four, five years. At the end of this period he began an exhaustive study of sterility. He reread the works of all the authorities (including the Arabian), sent inquiries to the Italian and German universities, and finally recommended a special diet. But Dona Evarista, nourished almost exclusively on succulent Itaguai pork, paid no heed; and to this lack of wifely submissiveness—understandable but regrettable—we owe the total extinction of the Bacamartian dynasty.
The pursuit of science is sometimes itself therapeutic. Dr. Bacamarte cured himself of his disappointment by plunging even deeper into his work. It was at this time that one of the byways of medicine attracted his attention: psychopathology. The entire colony and, for that matter, the kingdom itself could not boast one authority on the subject. It was a field, indeed, in which little responsible work had been done anywhere in the world. Simão Bacamarte saw an opportunity for Lusitanian and, more specifically, Brazilian science to cover itself with “imperishable laurels”—an expression he himself used, but only in a moment of ecstasy and within the confines of his home; to the outside world he was always modest and restrained, as befits a man of learning.
“The health of the soul!” he exclaimed. “The loftiest possible goal for a doctor.”
“For a great doctor like yourself, yes.” This emendation came from Crispim Soares, the town druggist and one of Bacamarte’s most intimate friends.
The chroniclers chide the Itaguai Town Council for its neglect of the mentally ill. Violent madmen were locked up at home; peaceable lunatics were simply left at large; and none, violent or peaceable, received care of any sort. Simão Bacamarte proposed to change all this. He decided to build an asylum and he asked the Council for authority to receive and treat all the mentally ill of Itaguai and the surrounding area. He would be paid by the patient’s family or, if the family was very poor, by the Council. The proposal aroused excitement and curiosity throughout the town. There was considerable opposition, for it is always difficult to uproot the established way of doing things, however absurd or evil it may be. The idea of having madmen live together in the same house seemed itself to be a symptom of madness, as many intimated even to the doctor’s wife.
“Look, Dona Evarista,” said Father Lopes, the local vicar, “see if you can’t get your husband to take a little holiday. In Rio de Janeiro, maybe. All this intensive study, a man can take just so much of it and then his mind . . . ”
Dona Evarista was terrified. She went to her husband and said that she had a consuming desire to take a trip with him to Rio de Janeiro. There, she said, she would eat whatever he thought necessary for the attainment of a certain objective. But the astute doctor immediately perceived what was on his wife’s mind and replied that she need have no fear. He then went to the town hall, where the Council was debating his proposal, which he supported with such eloquence that it was approved without amendment on the first ballot. The Council also adopted a tax designed to pay for the lodging, sustenance, and treatment of the indigent mad. This involved a bit of a problem, for everything in Itaguai was already being taxed. After considerable study the Council authorized the use of two plumes on the horses drawing a funeral coach. Anyone wishing to take advantage of this privilege would pay a tax of a stated amount for each hour from the time of death to the termination of the rites at the grave. The town clerk was asked to determine the probable revenue from the new tax, but he got lost in arithmetical calculations, and one of the Councilmen, who was opposed to the doctor’s undertaking, suggested that the clerk be relieved of a useless task.
“The calculations are unnecessary,” he said, “because Dr. Bacamarte’s project will never be executed. Who ever heard of putting a lot of crazy people together in one house?”
But the worthy Councilman was wrong. Bacamarte built his madhouse on New Street, the finest thoroughfare in Itaguai. The building had a courtyard in the center and two hundred cubicles, each with one window. The doctor, an ardent student of Arabian lore, found a passage in the Koran in which Mohammed declared that the insane were holy, for Allah had deprived them of their judgment in order to keep them from sinning. Bacamarte found the idea at once beautiful and profound, and he had the passage engraved on the façade of the house. But he feared that this might offend the Vicar and, through him, the Bishop. Accordingly, he attributed the quotation to Benedict VIII.
The asylum was called the Green House, for its windows were the first of that color ever seen in Itaguai. The formal opening was celebrated magnificently. People came from the entire region, some even from Rio de Janeiro, to witness the ceremonies, which lasted seven days. Some patients had already been admitted, and their relatives took advantage of this opportunity to observe the paternal care and Christian charity with which they were treated. Dona Evarista, delighted by her husband’s glory, covered herself with silks, jewels, and flowers. She was a real queen during those memorable days. Everyone came to visit her two or three times. People not only paid court to her but praised her, for—and this fact does great honor to the society of the time—they thought of Dona Evarista in terms of the lofty spirit and prestige of her husband; they envied her, to be sure, but with the noble and blessed envy of admiration.

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